Because children do not have the same decision-making powers as adults in matters affecting their health, their opinions have often been underrepresented in research (Bradding & Horstman, 1999). However, there is growing interest in the way that children view health because this knowledge elicits the development of more child-centered and effective approaches to health education and intervention (Bradding & Horstman, 1999). Professionals have often utilized the write-and-draw technique in school settings to gain a better understanding of how to best implement health education programs. The "bottom-up" approach of the write-and-draw method encourages participation and has been shown to elicit thoughtful responses about how children conceptualize health (Pridmore & Bendelow, 1995). This study uses the write-and-draw method to perform a cross- cultural comparison of child perspectives of health in the United States and Guatemala, countries that represent contrasting paradigms for child health. The results of this study are consistent with previous research, especially the emergent health themes. Children from the United States and Guatemala predominantly depicted health in terms of food. Guatemalan students were more likely to refer to hygienic practices and environmental conditions, while US children mentioned vegetables, water, and exercise as being healthy. For the unhealthy category, themes of poor hygiene, chips, fat/grease, fruit, carbohydrates, and environment were mentioned more often in Guatemala, while U.S. students listed sweets and fast food more frequently. Results support claims made in other literature that children's concepts of health are shaped by life experience and social context. Potential applications of the research include exposing areas (themes) where children are less likely to understand health implications and developing educational curriculum to increase a more comprehensive understanding of health.

Although sustainability as a concept and a science has been around for quite some time, it has only recently come into the common vernacular of citizens around the world. While there are a number of arguments that have been and can be made about the role of sustainability in developing countries, it can be said with certainty that sustainability education, especially at the pre-university level, is commonly neglected even in countries that have sustainability initiatives elsewhere in their systems. Education is an important part of development in any country, and sustainability education is critical to raising generations who are more aware of the connections in the world around them. Informal education, or education that takes place outside of a formal classroom, can provide an especially important platform for sustainability ideas. These factors take on unique characteristics within the environment of a small island with noble sustainability goals but limited resources and an economy that includes a significant domestic goat population. After providing basic background on sustainability and the nature of the educational process within the environment of the small island-nation of Grenada, I discuss the importance of informal education and follow my path with a local non-profit in Grenada leading to the development of a locally-relevant sustainability curriculum for implementation in a K-6 school.

Anderies (2015); Anderies et al. (2016), informed by Ostrom (2005), aim to employ robust

feedback control models of social-ecological systems (SESs), to inform policy and the

design of institutions guiding resilient resource use. Cote and Nightingale (2012) note that

the main assumptions of resilience research downplay culture and social power. Addressing

the epistemic gap between positivism and interpretation (Rosenberg 2016), this dissertation

argues that power and culture indeed are of primary interest in SES research.

Human use of symbols is seen as an evolved semiotic capacity. First, representation is

argued to arise as matter achieves semiotic closure (Pattee 1969; Rocha 2001) at the onset

of natural selection. Guided by models by Kauffman (1993), the evolution of a symbolic

code in genes is examined, and thereon the origin of representations other than genetic

in evolutionary transitions (Maynard Smith and Szathmáry 1995; Beach 2003). Human

symbolic interaction is proposed as one that can support its own evolutionary dynamics.

The model offered for wider dynamics in society are “flywheels,” mutually reinforcing

networks of relations. They arise as interactions in a domain of social activity intensify, e.g.

due to interplay of infrastructures, mediating built, social, and ecological affordances (An-

deries et al. 2016). Flywheels manifest as entities facilitated by the simplified interactions

(e.g. organizations) and as cycles maintaining the infrastructures (e.g. supply chains). They

manifest internal specialization as well as distributed intention, and so can favor certain

groups’ interests, and reinforce cultural blind spots to social exclusion (Mills 2007).

The perspective is applied to research of resilience in SESs, considering flywheels a

semiotic extension of feedback control. Closer attention to representations of potentially

excluded groups is justified on epistemic in addition to ethical grounds, as patterns in cul-

tural text and social relations reflect the functioning of wider social processes. Participatory

methods are suggested to aid in building capacity for institutional learning.

Climate change poses a threat to the emotional well-being and livelihood strategies of individuals in biophysically vulnerable communities. While the biophysical effects and possibilities of climate change are well-documented, understanding the emotional impacts on individuals in these communities is an avenue of research that requires more exploration. Using an ethnographic approach, this study analyzes the emotional responses of individuals, first in three biophysically vulnerable communities in the United States, and second, in island communities. Study sites in the United States include Mobile, Alabama; Kodiak, Alaska; and Phoenix, Arizona, each of which have different vulnerabilities to the effects of climate change. Internationally, we conducted research in Viti Levu, Fiji; Nicosia, Cyprus; Wellington, New Zealand; and London, England. Using the 2014 Global Ethnohydrology Study Protocol respondents were asked about their emotional responses to the current effects of climate change, the effects of climate change on livelihoods in their area, and the effects of climate change on the younger generation. Using cross-cultural data allows for a broader understanding of emotional distress and wellbeing in response to climate change in areas with similar expected climate change outcomes, although with different levels of biophysical vulnerability, as well as understanding emotional distress and wellbeing in areas with different expected climate change outcomes, and similar levels of biophysical vulnerability. Results from this research can be used to understand possible mental health outcomes, the possibilities for political activism, and how to create mitigation strategies that resonate with local community members.

The worldwide supply of potable fresh water is ever decreasing. While 2.5% of Earth's water is fresh, only 1% is accessible. Of this water, the World Health Organization estimates that only one-third can be used to meet our daily needs while the other two-thirds are unusable due to contamination. As the world population continues to grow and climate change reduces water security, we must consider not only solutions, but evaluate the perceptions and reactions of individuals in order to successfully implement such solutions. To that end, the goal of this dissertation is to explore human attitudes, beliefs, and behaviors around water issues by conducting cross-cultural comparisons of (1) water risks and solutions, (2) wastewater knowledge and acceptance, and (3) motivators for willingness to use treated wastewater. Previous research in these domains has primarily focused on a single site or national context. While such research is valuable for establishing how and why cultural context matters, comparative studies are also needed to help link perceptions at local and global scales. Adopting an interdisciplinary approach grounded in anthropological methods and theory, I use interview data collected in a range of international sites as part of the Arizona State University's Global Ethnohydrology Study. With funding from National Science Foundation grants to the Decision Center for a Desert City (DCDC) and the Central Arizona-Phoenix Long-Term Ecological Research project (CAP LTER), this dissertation explores cross-cultural perceptions of water threats and management strategies, specifically wastewater reclamation and reuse, in order to make recommendations for policy makers and water managers.

In Latin America food insecurity is still prevailing in those regions where extreme poverty and political instability are common. Tseltal communities are experiencing changes due to religious conversions and the incursion of external political institutions. These changes have diminished the importance of traditional reciprocal and redistributive institutions that historically have been essential for personal and community survival. This dissertation investigated the impact that variations on governance systems and presence of reciprocal and distributional exchanges have on the food security status of communities. Qualitative data collected in four communities through 117 free lists and 117 semi-structured interviews was used to elaborate six scales that correspond to the traditional and civic authority system and to inter-community and intra-community reciprocity and redistribution. I explore the relationship that the scores of four communities on those scales have on the food security status of their inhabitants based on their results on the National Health and Nutrition Survey 2012. Findings from this study suggest that in marginalized communities that many scientists would described as experiencing market failure, participation in inter-community reciprocal, intra-community reciprocal and intra-community redistribution are better predictors of food security than enrollment in food security programs. Additionally, communities that participated the most in these non-market mechanisms have stronger traditional institutions. In contrast, communities that participated more in inter-community redistribution scored higher on the civic authority scale, are enrolled in more food aid programs, but are less food secure.